Sonke isenzo sokuxhumana siyisenzo sesibindi esikhulu lapho sizinikela khona ezintweni ezimbili ezifanayo: ithuba lokutshala kwenye ingqondo imbewu ehlume kweyethu futhi siyibuke iqhakaza ibe imbali emangalisayo yokuqondana; kanye nethuba lokungaqondwa kahle, kuncishiswe kube ukhula olubunayo. I-Candor nokucaca kuhamba ibanga elide ekuvundiseni inhlabathi, kodwa ekugcineni kuhlale kunezinga lokungalindeleki esimweni sezulu sokuxhumana – ngisho nenhloso efudumele ingahlangatshezwa nesithwathwa. Nokho kukhona okusiphoqayo ukuthi sibambe lezi zinto ezingenzeka ngezandla zombili futhi siqhubeke sizinikela ebuhleni nasekwesabeni kwengxoxo, leso sipho somuntu sasendulo nesihlala njalo. Futhi into eyimilingo kakhulu, into engcwele kakhulu, ukuthi noma ngabe yimuphi umphumela, sigcina sesiguqule omunye nomunye kule nqubo ebeka engcupheni yokukhuluma nokulalela.
Kungani futhi sikwenza kanjani lokho Ursula K. Le Guin (Okthoba 21, 1929–Januwari 22, 2018) uhlola ngesiqephu esihle esinesihloko esithi “Ukutshela Kuyalalela” kutholwe ku Igagasi Engqondweni: Izinkulumo kanye Nezindatshana Zombhali, Umfundi, kanye Nomcabango. (umtapo wolwazi womphakathi), okwasinikeza nokuzindla kwakhe okumangalisayo ngokuba yindoda nokuthi ubuhle busho ukuthini ngempela.
Ngomoya wemidwebo kaKurt Vonnegut yokwakheka kwezindaba, u-Le Guin uthi “umqondo wethu obusayo wokuxhumana uyimodeli yemishini,” awufanekisa kanje:
Uyachaza:
Ibhokisi A nebhokisi B kuxhunywe ngeshubhu. Ibhokisi A liqukethe iyunithi yolwazi. Ibhokisi A liyi-transmitter, umthumeli. Ishubhu yindlela ulwazi oludluliswa ngayo – iyona medium. Futhi ibhokisi B liyimamukeli. Bangakwazi ukushintshanisa izindima. Umthumeli, ibhokisi A, ufaka amakhodi ulwazi ngendlela efanele okuphakathi nendawo, ngamabhithi anambambili, noma amaphikseli, noma amagama, nanoma yini, bese eludlulisela ngendlela eya kumamukeli, ibhokisi B, eliwamukelayo futhi alihlukanise.
U-A no-B bangabhekwa njengemishini, njengamakhompyutha. Bangabuye bacatshangelwe njengezingqondo. Noma omunye angaba umshini kanti omunye ingqondo.
Kodwa umlingo wokuxhumana kwabantu, u-Le Guin uphawula, ukuthi kunento enye ngaphandle kolwazi oludluliswayo – okuthile okungaphatheki kakhudlwana kodwa okungokoqobo ngokwengeziwe:
Ezimweni eziningi lapho abantu bekhuluma bodwa, ukukhulumisana kwabantu akunakuncishiswa kube ukwaziswa. Umlayezo awubandakanyi nje kuphela, wona kuyintoa ubuhlobo phakathi kwesikhulumi nesizwayo. Indlela umlayezo oshunyekwe ngayo iyinkimbinkimbi kakhulu, ingaphezu kwekhodi ngokungenamkhawulo: iwulimi, umsebenzi womphakathi, isiko, lapho ulimi, isikhulumi, nomuntu ozwayo kuhlanganiswe khona.
Ehambisana nokugomela kukaHannah Arendt kokuthi “akukho lutho futhi akukho muntu kulo mhlaba osiqu sawo singacabangi isibukeli,” u-Le Guin ubonisa ukuthi yonke inkulumo ihlale icabangela isilaleli:
Engxoxweni yomuntu, ekuxhumaneni okubukhoma, kwangempela phakathi noma phakathi kwabantu, yonke into “edluliselwayo” – konke okushiwoyo – kwakheka njengoba kukhulunywa ngempendulo yangempela noma elindelwe.
Ukukhulumisana kwabantu bukhoma, ubuso nobuso kuhlangene. I-Intersubjectivity ihilela okukhulu kakhulu kunohlobo lwempendulo yokuvuselela esetshenziswa umshini okwamanje ebizwa ngokuthi “i-interactive.” Akuyona impendulo yokuvuselela nhlobo, akuyona ukushintshaniswa kokuthumela nokwamukela okufakwe ikhodi. I-Intersubjectivity ihambisana. Kuyi-a ukushintshana okuqhubekayo phakathi kokwazi okubili. Esikhundleni sokushintshaniswa kwezindima phakathi kwebhokisi A nebhokisi B, phakathi kwesihloko esisebenzayo kanye nento esenziwayo, ingu-a intersubjectivity okuqhubekayo ezihamba ngazo zombili ngaso sonke isikhathi.
Ngomuzwa osikhumbuza i-ode ka-Nikki Giovanni enhle kulokho ama-amoeba akwaziyo ngothando esingakwazi, u-Le Guin uyabhala:
Imodeli yami yangasese ye-intersubjectivity, noma ukuxhumana ngenkulumo, noma ingxoxo, ama-amoeba enza ucansi. Njengoba nazi, ama-amoeba ngokuvamile azalana ngokuthula asuke ekhoneni futhi ahlume, azehlukanise abe ama-amoeba amabili; kodwa ngezinye izikhathi izimo zibonisa ukuthi ukushintshaniswa kofuzo okuncane kungase kuthuthukise isixuku sendawo, futhi ababili babo bahlangana ndawonye, ngokoqobo, futhi bafinyelele omunye komunye futhi bahlanganise i-pseudopodia yabo ibe ishubhu elincane noma isiteshi esiwaxhumayo.
Lokhu, nakho, ukuveza ngomdwebo:
Endimeni enhle ekumpambanweni kwebhayoloji, i-anthropology, kanye nobuhlakani obuphelele bemibhalo, u-Le Guin uyachaza:
Bese i-amoeba A kanye ne-amoeba B bashintshanisa “ulwazi” lofuzo, okungukuthi, banikezana ngokoqobo izingxenye zangaphakathi zemizimba yabo, ngeshaneli noma ibhuloho elenziwe ngezingcezu zangaphandle zemizimba yazo. Bahlala isikhathi eside bethumela izingcezwana zabo emuva naphambili, bephendulana.
Lokhu kufana kakhulu nendlela abantu abazihlanganisa ngayo futhi banikezane izingxenye zabo—izitho zangaphakathi, ingqondo hhayi izingxenye zomzimba—lapho bekhuluma futhi belalela. (Uyabona ukuthi kungani ngisebenzisa ubulili be-amoeba hhayi ubulili bomuntu njengesifaniso sami: ocansini lwe-hetero yabantu, ama-bits ahamba ngendlela eyodwa kuphela. Ubulili be-hetero bomuntu bufana nenkulumo kunengxoxo. Ubulili be-Amoeba bufana ngempela ngoba i-amoeba ayinabo ubulili futhi ayinakho ukulingana. Anginawo umbono wokuthi ubulili be-amoeba noma ubulili bomuntu buyinto ejabulisayo kakhulu, kodwa singase sibe nombono ongcono kakhulu.
Ama-amoeba amabili enza ucansi, noma abantu ababili abakhulumayo, bakha umphakathi wabantu ababili. Abantu bayakwazi futhi ukwakha imiphakathi yabaningi, ngokuthumela nokwamukela izingcezwana zethu kanye nabanye njalo njalo – ngokusebenzisa, ngamanye amazwi, ukukhuluma nokulalela. Ukukhuluma nokulalela ekugcineni kuyinto efanayo.
Esikhumbuza ukuthi ukufunda nokubhala kuwukuqanjwa okusha okumangalisayo futhi kusekude kakhulu nasemhlabeni wonke, i-Le Guin ibheka amandla obunye nangenakuguquleka engxoxo ekhulunyiwe ekukhuthazeni ukuzwana okujulile ngokuvumelanisa ukudlidliza kwethu okubalulekile:
Inkulumo isixhuma ngokushesha futhi ngokubalulekile ngoba iyinqubo engokomzimba, yomzimba, okokuqala. Akuyona eyengqondo noma engokomoya, nomaphi lapho ingase igcine khona.
Uma ukhweza ama-pendulum amawashi amabili eceleni kodonga, kancane kancane azoqala ukushwiba ndawonye. Zivumelanisa zodwa ngokucosha ukudlidliza okuncane ngamunye ezikudlulisa odongeni.
Noma yiziphi izinto ezimbili ezinyakazayo cishe ngesikhawu esifanayo, uma zisondelene ngokomzimba, kancane kancane zizovama ukukhiya futhi zishaye ngesikhawu esifanayo ncamashi. Izinto ziyavilapha. Kuthatha amandla amancane ukushaya ngokuhlanganyela kunokushayisana nokuphikiswa. Izazi zefiziksi zibiza lobu buvila obuhle, obungokomnotho, ukukhiya kwesigaba sokubambisana, noma ukuqeqeshwa.
Zonke izidalwa eziphilayo zingama-oscillator. Siyadlidliza. I-Amoeba noma yomuntu, siyashaya, sinyakaze ngesigqi, sishintsha ngesigqi; sigcina isikhathi. Ungayibona ku-amoeba ngaphansi kwe-microscope, idlidliza ngamaza ku-athomu, i-molecular, i-subcellular, kanye namazinga eselula. Lokho kushaywa njalo, okuntekenteke, okuyinkimbinkimbi kuyinqubo yokuphila ngokwayo eyenziwe yabonakala.
Thina zidalwa ezinkulu ezinamaseli amaningi kufanele sixhumanise izigidi zamaza ahlukene okuzungeza, nokusebenzisana phakathi kwamaza, emizimbeni yethu kanye nendawo esihlala kuyo. Iningi lokuxhumana lenziwa ngokuvumelanisa ama-pulses, ngokwenza amabhithi abe yisigqi esiyinhloko, ngokufaka umfutho.
[…]
Njengama-pendulum amabili, nakuba ngezinqubo eziyinkimbinkimbi, abantu ababili bendawonye bangakwazi ukukhiya ngokulinganayo. Ubudlelwano obuphumelelayo bomuntu bubandakanya ukuqeqeshwa – ukungena ekuvumelaneni. Uma kungenjalo, ubudlelwano abukhululekile noma buyinhlekelele.
Lokhu kuzibandakanya, u-Le Guin uthi, kwenzeka ngokujwayelekile futhi njalo, ngokuvamile ngaphansi kokwazi kwethu nangaphezu kwenhloso yamabomu:
Cabangela izenzo ezivumelaniswe ngamabomu njengokucula, ukuhuba, ukugwedla, ukumasha, ukudansa, ukudlala umculo; cabangela isigqi socansi (inkantolo kanye ne-foreplay yizinto zokuthola ukuvumelanisa). Cabanga ukuthi usana nomama baxhunyaniswa kanjani: ubisi lufika ngaphambi kokuba umntwana akhale. Cabangela iqiniso lokuthi abesifazane abahlala ndawonye bavame ukungena emjikelezweni ofanayo wokuya esikhathini. Sifundisana ngaso sonke isikhathi.
[…]
Ukulalela akukhona ukusabela, kuwukuxhumana. Ukulalela ingxoxo noma indaba, asiphenduli kangako njengoba sijoyina — siba yingxenye yesenzo.
[…]
Uma ukwazi futhi uzifaka, usuke uvumelanisa nabantu okhuluma nabo, ungene ngesikhathi bese ushuna nabo. Akumangalisi ukuthi inkulumo iqine kangaka isibopho, inamandla ekwakheni umphakathi.
Ehambisana nencwadi kaSusan Sontag emayelana nobuhle bokuthula, u-Le Guin ubheka uhlobo olulodwa lomsindo:
Umsindo usho umcimbi. Umsindo usho ukuthi kukhona okwenzekayo. Ake sithi kunentaba efasiteleni lakho. Uyayibona intaba. Amehlo akho abika izinguquko, kuneqhwa ebusika, ansundu ehlobo, kodwa ikakhulukazi abike nje ukuthi likhona. Kuyindawo. Kodwa uma wena yizwa leyontaba, khona-ke uyazi ukuthi yenza okuthile. Ngibona iMount St. Helens ngaphandle kwefasitela lami lokufunda, cishe amamayela angamashumi ayisishiyagalombili enyakatho. Angizange ngiyizwe iqhuma ngo-1980: igagasi lomsindo lalilikhulu kangangokuthi leqa iPortland ngokuphelele futhi lafika e-Eugene, amakhilomitha ayikhulu ukuya eningizimu. Ababewuzwa lowo msindo bazi ukuthi kukhona okwenzekile. Lelo kwakuyizwi okwakufanele lilalelwe. Umsindo umcimbi.
Inkulumo, ikakhulukazi womuntu umsindo, futhi okubaluleke kakhulu umusa umsindo, akuyona nje indawo, kuba njalo umcimbi.
Lo mcimbi wenkulumo, u-Le Guin uthi, uwuhlobo lokuqeqeshwa olunamandla kakhulu thina bantu esinalo – futhi i-tango eseduze yokukhuluma nokulalela iwumthombo wamandla amakhulu kanye nomlingo omkhulu:
Uma ukhuluma igama kolalele, ukukhuluma kuyisenzo. Futhi kuyisenzo sobabili: ukulalela komlaleli kwenza isikhulumi sikwazi ukukhuluma. Kungumcimbi okwabelwana ngawo, i-intersubjective: isilaleli nesikhulumi bahlangana bodwa. Womabili ama-amoeba anomthwalo wemfanelo ngokulinganayo, ngokulinganayo ngokomzimba, abandakanyeka ngokushesha ekwabelaneni ngezingcezu zawo.
[…]
Izwi lidala indingilizi elilizungezile, elihlanganisa zonke izilaleli zalo: indilinga eseduze noma indawo, elinganiselwe kukho kokubili indawo nesikhathi.
Indalo iyisenzo. Isenzo sithatha amandla.
Umsindo unamandla. Inkulumo inamandla — iyisenzo. Ukwenza kusho ukuthatha amandla, ukuba namandla, ukuba namandla. Ukuxhumana phakathi kwezikhulumi nabalaleli kuyisenzo esinamandla. Amandla esikhulumi ngasinye akhuliswa, akhuliswe, ngokuqeqeshwa kwabalaleli. Amandla omphakathi ayandiswa, akhuliswa ukufundisana kwawo ukukhuluma.
[…]
Yingakho ukukhuluma kuwumlingo. Amazwi anamandla. Amagama anamandla. Amagama ayizehlakalo, enza izinto, aguqule izinto. Baguqula kokubili isikhulumi nozwayo; bondla amandla emuva naphambili futhi bawakhulise. Bondla ukuqonda noma imizwelo emuva naphambili futhi bakukhulise.
Ngomuzwa osikhumbuza u-Anna Deavere Smith ngobuciko bokulalela phakathi kwemigqa, u-Le Guin uthi lokhu kuqeqeshwa kanye nezilindelo zethu ezinembile ezikuzungezile kusenhliziyweni yokuthi kungani futhi kungani ubuciko obukhulu busiphoqa:
Emkhakheni wezobuciko … singakwazi ukufeza esikulindele kuphela ngokufunda ukuthi yibaphi ababhali abaphoxayo nokuthi yibaphi ababhali abanikeza ukondliwa kwangempela komphefumulo. Sithola ukuthi obani ababhali abahle, bese sibheka noma silinde incwadi yabo elandelayo. Ababhali abanjalo – abaphilayo noma abafile, noma yiluphi uhlobo ababhala ngalo, abasemfashinini ebucayi noma cha, abavunyelwe ngokwezemfundo noma cha – yilabo abangagcini nje ngokuhlangabezana nesikulindele kodwa abadlule kukho. Leso yisipho ababalisi abakhulu abanaso. Baxoxa izindaba ezifanayo ngokuphindaphindiwe (bangaki izindaba ezikhona?), kodwa lapho bezitshela ukuthi zintsha, ziyizindaba, ziyasivuselela, zisibonisa umhlaba owenziwe waba musha.
[…]
Ngakho-ke abantu bafuna isikhathi esingalungiseki, indaba emfushane, entekenteke yendaba exoxwa phakathi kwabantu abahlangene endaweni eyodwa. Ngakho-ke izingane zibuthana emtatsheni wezincwadi ukuze zifundelwe: bheka isiyingi sobuso obuvutha umlilo. Ngakho umlobi ohambweni lwezincwadi, efunda esitolo sezincwadi, kanye neqembu labalaleli balingisa isiko lasendulo lomlandi enkabeni yesiyingi. Ukusabela okuphilayo kwenze lelozwi likhulume. Umtsheli nomlaleli, ngamunye ufeza okulindelwe omunye. Ulimi oluphilayo olukhuluma izwi, indlebe ephilayo elizwayo, lisibophe futhi lisibophe esidlweni esikulangazelelayo ekuthuleni kwethu sodwa kwangaphakathi.
Igagasi Engqondwenieboleka isihloko sayo sokuzindla okungapheli kukaVirginia Woolf ngokubhala kanye nokwazi, ingenye yezincwadi ezihlakaniphe kakhulu, ezinokuqonda, futhi ezijabulisa ngokujulile ongase ube nethemba lokuzifunda – uhlobo oluqinisekisiwe ukuthi luzodlula kude noma yikuphi okulindelekile okufakwe kulo musho.
